In the 20th century, Christian churches and mission agencies had a great revival and missionary movement. The revival movement made an huge impact on Christian believers to repent of their sins and to commit themselves into the missionary works. The mission mind that was coming out of revivalism must be a power to transform the churches and societies in order to evangelize their family members, friends, relatives, and even those who were in the physical and spiritual needs through all over the world. From the viewpoint of sociological stands, the 20th century revivalism tends to deny the theory of secularization. Even though the society of the 20th century became more secular than the previous century, the churches and mission minds could not be weaken by the secularization process. However, from the economic and political standpoints, it was negatively evaluated, because it should be closely connected with Western capitalism and American right wing sides. Lastly, from the socio-cultural aspects, it had a crisis of destruction threatened by the popular cultures and multi-cultures. In conclusion, revivalism and Christian missions have to go together. The missionary works should firstly recover the power and enthusiasm from the Holy Spirit. The missions, however, should not be royal only to a specific culture and nation but to the archy type of Christianity in the biblical first church. The major task of Christian missions should be the recovery of enthusiasm experienced in the biblical first church and the application to the all nations and people.

The purpose of this study is to explore the German Pietism movement, the church renewal of England and the spiritual awakening movement of America’s churches from the view point of mission history. This study found out that each movement has close relationship to each other. The above mentioned variables also had a direct influential power to the social problems. These were the facts that made churches more vital and boosted activities of churches in history. This paper analyzed the contemporary situations of the Korean churches after 100th anniversary of Pyungyang revival movement in 1907. All the Church Renewal movements for both the Korean churches and the foreign churches has one thing in common: How to get out of the past mannerism and how to get rid of those practical ways which are being performed until these days. It is very important to look back to the situations between the “Past” and the “Present” from the Pyungyang revival movement in Korea because the situations of present korean churches are similar to those of the past churches. The Afghanistan hostage incident which happened last summer 2007 left so many questions to the Korean Churches: why they could not stand for oversea missions, how crucial it is for them and what's the real cause of this problem. Because of that hostage taking, the people nowadays think that Korean churches lost their social responsibility and they think there’s no place for them outside the church. With the essential findings of this study we can predict the ways of reviving the Korean church and Church Renewal. We just need to open our mind and think about Pyungyang revival movement.

Christian Education and theological education in the secular age has to change their traditional framework. Theological Education which regards and addresses secularization as a negative phenomenon cannot properly serve the contemporary pluralistic society. The traditional understanding of both Christian Education and Theological Education is that they serve as the “light“ of world. The traditional position of theological education in the West is that education should serve as a light that brightens the dark world with the Christian spirit. Theology was considered the most superior discipline which lit the world from its ivory tower. There is the position of Christian and Theological Education as the “salt“ which purifies the secular things of the world as well as the secular aspects which have penetrated Christianity through the process of secularization. This is the position maintained by the school of fundamental Christian and Theological Education which is against secularization. The problem of this position is that, according to the dualistic world-view, the church is not willing to go into the world but attempts to purify the world and bring it into the church. Thus it does not complete the secularization of Jesus Christ who was incarnated to come and serve the world. As such, Christian Education and Theological Education has to play the role of “leaven“ in the world just as the Church has to be the leaven of the world. Education should be like leaven which spreads the Christian spirit and the Gospel by changing the world in the pluralistic fields of mission of the secular age. For this kind of education, Christian Education and Theological Education need to become concrete and practical to befit contemporary pluralism, and further to be changed into mission-oriented education. In this sense, I would like to propose the reform of Theological Education focusing on practical Biblical Theology, practical Church History, practical Systematic theology and missional Practical Theology.

The article deals with the roles of Chinese Christian NGOs for social service and the implications for North Korea. The article consists of 4 parts: Chinese NGOs and the roles for social service, possibility of Chinese Christian NGOs for social service, the implications for North Korea, and missionary tasks of Korean Churches for both China and North Korea. The first part discusses necessity of NGOs for social service in China which has been in sufferings such as gap of the rich and the poor, and unemployment due to the economic reform policies of China. The reform policy motivated to establish many kinds of NGOs in Chinese civil society. Under the socialist political rule Chinese NGOs are characterized with the supplementary roles for Chinese authority or mediation roles between the authority and people. The second part analyzes the Chinese Christian NGOs and their social roles. Under the religious policies of the Chinese regime, the history and theology of the three-self church and so-called the home-based church are described. Their social roles are analyzed in the perspective of NPO which is existed for public service. Particularly the activities of the Amity Foundation, an excellent Christian NGO in China are emphasized. The third part describes some possibilities of Christian NGOs for social service in North Korea which has just started to exercise the economic reform policy. During implementing the policy most of North Korean people have been suffered from social problems such as gap between the rich and the poor. NGOs can contribute to relieve North Korean from social poverty. Also the society needs some Christian NGOs. In conclusion the article suggests two tasks to the Korean Churches in the perspective of NGO. First, the Churches are asked to support to establish Christian NGOs in North Korea such as the Amity Foundation in China. Second, the Churches should reflect their mission policies for China which emphasized on conversion and church planting. Instead the Churches are asked to support to develop Christian NGOs in China.

In the 21st century, the era of change in Northeast Asia, Korean Christianity encounters a crisis of identity being Korean or Christian. Korean people tend to regard Christianity as a western religion connected with America and its faults and negative sides are widely broadcasted through the mass communications. Futhermore, the confucian fundamentalism revives and focuses on Korean nationality and the indigenous national religions has emphasis on their national identity. In order to respond their challenges to Korean Christianity, she should find her national identity in Korean people’s distinctions which can be found in the indigenous religions of Korea. The author finds some Korean indigenous distinctions with an analysis on the indigenous religious phenomena by using Friedrich Heiler’s analysis frame of religious phenomena. These are as follows: 1, 3, 7, 21, 40, 100 days as sacred times; mountains, divine place, and council rooms as sacred places; religious specialists as sacred persons; traditional religious words and writings as sacred words and writings; purification, sacrifice, unification as sacred practices; the concept of reconciliation as a sacred concept. These indigenous distinctions can be applied to Korean Christianity to be Korean and be indigenous Christian which may solve the problem of the identity crisis. Some cautions can be noticed when they are applied to and used by Korean Christianity. These distinctions must be contextualized critically by the consensus among the intercultural hermeneutic community in Korean and the world Christians. Through the process of the critical contextualization of Korean Christianity, she can be Korean and be Christian also in Korea.

The article is to find out the task and orientation in Christian missions toward North Korea. First of all, it subscribes the various approaches of Christian missions toward North Korea such as the emic approach, the epic approach, and the holistic approach. Then, it describes the historical changes of the paradigm in the society of North Korea. North Koreans have evaluated Christianity negatively as the spy of the american imperialism. From the end of 1980s, however, they have changed their minds that Christianity must have been a religion of charity for the national unity. Finally, the article concludes that the task and orientation in Christian missions toward North Korea should be cooperative between South and North Korean Christians and future-oriented finding felt-needs of North Korean Christians.

Korean women’s fertility rate is rapidly declining as it goes down from 4.5 in 1970 to 1.3 in 2002. The impacts of the low fertility rate are many, e.g., the decline of Korean population, the lack of industrial man powers, the numerical rise of foreign workers, the growth of older generation, and so on. Soon Korean church will be under direct impacts of the low fertility rate as well. The present paper aims to investigate (1) the growth rate of Korean Christian pop띠 ation based on the scientific national census; (2) the rapid decline of the Korean women’s fertility rate; (3) the influence of the 1997 IMF econornic crisis upon the decline of fertility rate; (4) practical suggestions for the future ministry from missiological analysis which include counseling, silver rninistry, rninistry to corning generation, rninistry to foreign workers, and encouragement for childbe뻐ng for the Christian farnilies. What Korean churches need now is to recognize the importance of the rnissionary proclaim in the Book of Genesis (9: 1): “Be fruitful and multiply, and replenish the earth." Otherwise, Korean church would have a significant difficulty to maintain the present energy and enthusiasm due to the sharp decline of the Christian pop비ation in Korea near soon.